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Chapter 10.

Practical wisdom is not compatible with incontinence, but cleverness is.

Nor can the same man have practical wisdom and be incontinent; for it has been shown' that a man is at the same time practically wise, and good in respect of character. Further, a man has practical wisdom not by knowing only but by being able to act; but the incontinent man is unable to act--there is, however, nothing to prevent a clever man from being incontinent; this is why it is sometimes actually thought that some people have practical wisdom but are incontinent, viz. because cleverness and practical wisdom differ in the way we have described in our first discussions, and are near together in respect of their reasoning, but differ in respect of their purpose--nor yet is the incontinent man like the man who knows and is contemplating a truth, but like the man who is asleep or drunk. And he acts willingly (for he acts in a sense with knowledge both of what he does and of the end to which he does it), but is not wicked, since his purpose is good; so that he is half-wicked. And he is not a criminal; for he does not act of malice aforethought; of the two types of incontinent man the one does not abide by the conclusions of his deliberation, while the excitable man does not deliberate at all. And thus the incontinent man like a city which passes all the right decrees and has good laws, but makes no use of them, as in Anaxandrides' jesting remark,

The city willed it, that cares nought for laws;

but the wicked man is like a city that uses its laws, but has wicked laws to use.

Now incontinence and continence are concerned with that which is in excess of the state characteristic of most men; for the continent man abides by his resolutions more and the incontinent man less than most men can.

Of the forms of incontinence, that of excitable people is more curable than that of those who deliberate but do not abide by their decisions, and those who are incontinent through habituation are more curable than those in whom incontinence is innate; for it is easier to change a habit than to change one's nature; even habit is hard to change just because it is like nature, as Evenus says:

I say that habit's but a long practice, friend,
And this becomes men's nature in the end.

We have now stated what continence, incontinence, endurance, and softness are, and how these states are related to each other.

Next: Chapter 11. Three views hostile to pleasure, and the arguments for them